Dialogic or dialogical education is an umbrella term that encompasses a myriad of different and at times conflicting approaches. As there is no agreed-upon definition of ‘dialogue’ (not that there is or should be one unified definition), and even fewer clear and systematic guidelines for application, researchers and practitioners in the DE field are faced with countless questions and dilemmas. My aim in this paper is therefore to offer some ideas for a general outline of how to employ systematic thinking (...) on DE. This outline can serve as a basis for the development of a methodological tool that can enable researchers and practitioners to think about and apply dialogical practices with greater clarity, coherency and consistency. Following a normatively oriented (rather than instrumental) systematic line of reasoning, this paper will begin by discussing the basic values of three central dialogical approaches and then move on to discuss more practical parameters that surpass strictly pedagogical and didactic concerns. (shrink)

Following the work of Jacques Derrida and modern educational authors, this article argues that Western education currently holds mainstream formal educational practices as the standard by which all other educational practices should be judged. This is a problem because this positions every other educational practice, including non-formal education as supplemental to formal education. Derrida calls this the logic of supplementarity. Drawing on data from over 2 years of research in Flemish youth work, that the logic of supplementarity inhibits non-formal educational (...) environments in articulating their own educational goals. We conclude that supplementarity is an unavoidable characteristic of education, and that exactly by acknowledging practices as supplemental, it becomes possible to work towards a Derridean ideal of an education ‘yet-to-come.’ In this logic, we argue, it becomes possible for non-formal educational practices to both challenge formal conventions and to better their own practices. (shrink)

In recent decades, the shift towards the “learnification” of educational discourse has de facto reframed educational purposes and schooling practice, thus reframing what students should know, strive for, and, in a sense, be. In this paper, given the efforts to disrupt the dominance of learning discourse, I seek to engage regarding a specific concern, namely, the progressive removal of imagination within educational official framework. Indeed, imagination has virtually disappeared from the documents, publications, web pages and recommendations of major educational agencies (...) and institutions worldwide, with important and potentially damaging consequences for schooling, teaching and learning. Employing a Deweyan perspective, I argue that imagination plays a crucial role in the creation of pivotal educational features and phenomena, such as knowledge, inquiry, choice and deliberation, critical agency, meaning creation, and, importantly, the openness of possibilities. Therefore, the eclipse of imagination becomes, at the very same time, the eclipse of education; nurturing imagination is about nurturing education. (shrink)

One way to characterise pragmatism is to see it as a philosophy that placed communication at the heart of philosophical, educational and political thinking. Whereas the shift from consciousness to communication can be seen as a major innovation in modern philosophy, it is not without problems. This article highlights some of these problems and suggests a way ‘forward’ by staging a discussion between pragmatism and deconstruction. Although there are striking similarities between pragmatism and deconstruction, it is argued that pragmatism and (...) deconstruction cannot sit as easily together as some authors assume. The reason for this is not that pragmatism and deconstruction are incompatible philosophies but rather that deconstruction occurs at the very heart of pragmatism. This implies that pragmatism can only retain its commitment to communication in philosophy, education and politics if it acknowledges and, in a sense, embraces the occurrence of deconstruction in communication. This suggests that the future of pragmatism as a philosophy for education o lies in its deconstruction, something which is expressed in the idea of a deconstructive rather than a deconstructed pragmatism. (shrink)

In this paper, I analyse the Deweyan account of thinking and subject and discuss the educational consequences that follow from such an account. I argue that despite the grouping of thinking and reflective thought that has largely appeared in the interpretation of Deweyan work, Dewey discloses an inescapable uncertainty at the core of human thinking. This move is even more challenging given Dewey's firm faith in the power of intelligent action, and in education as the means by which human beings (...) grow and create meaningful existence. I argue that throughout his work, Dewey dismantled the understanding of the subject as a detached and self-assured centre of agency. In Deweyan understanding, on one hand, the subject is empowered to reflect on experience and to use this reflection to evolve new ways of acting, thus pushing experience forward. On the other hand, by acting, the subject can create new points of interaction within experience. This understanding of thinking and subject has far-reaching consequences for education, which must be conceived not so much as the attempt to master and control experience but as the means to create new, unpredictable experience by putting new points of interactions into our relationship with the environment, changing our being-embedded-in-the-world. Dewey repositions educational, intentional agency away from control and mastery and in the direction of growth and openness. (shrink)